ies of the champion of irreligion.

The Stoic philosophy made notable contributions to the cause of liberty
and could hardly have flourished in an atmosphere where discussion was
not free. It asserted the rights of individuals against public

[39] authority. Socrates had seen that laws may be unjust and that
peoples may go wrong, but he had found no principle for the guidance of
society. The Stoics discovered it in the law of nature, prior and
superior to all the customs and written laws of peoples, and this
doctrine, spreading outside Stoic circles, caught hold of the Roman
world and affected Roman legislation.

These philosophies have carried us from Greece to Rome. In the later
Roman Republic and the early Empire, no restrictions were imposed on
opinion, and these philosophies, which made the individual the first
consideration, spread widely. Most of the leading men were unbelievers
in the official religion of the State, but they considered it valuable
for the purpose of keeping the uneducated populace in order. A Greek
historian expresses high approval of the Roman policy of cultivating
superstition for the benefit of the masses. This was the attitude of
Cicero, and the view that a false religion is indispensable as a social
machine was general among ancient unbelievers. It is common, in one form
or another, to-day; at least, religions are constantly defended on the
ground not of truth but of utility. This defence belongs to the
statecraft of Machiavelli, who taught that religion is necessary for
government,

[40] and that it may be the duty of a ruler to support a religion which
he believes to be false.

A word must be said of Lucian (second century A.D.), the last Greek man
of letters whose writings appeal to everybody. He attacked the popular
mythology with open ridicule. It is impossible to say whether his
satires had any effect at the time beyond affording enjoyment to
educated infidels who read them. Zeus in a Tragedy Part is one of the
most effective. The situation which Lucian imagined here would be
paralleled if a modern writer were blasphemously to represent the
Persons of the Trinity with some eminent angels and saints discussing in
a celestial smoke-room the alarming growth of unbelief in England and
then by means of a telephonic apparatus overhearing a dispute between a
freethinker and a parson on a public platform in London. The absurdities
of anthropomorphism have never been the subject of more b